2 Perhaps the same Theophilus whom Methodius, a contemporary of Hippolytus, addresses as Epiphanius. [See vol. vi., this series.] From his introduction, too, it is clear that they are in error who take this book to be a homily. (Fabricius.)

3 In the text the reading is twn ontwn, for which twn wtwn = of the ears, is proposed by some, and anqrwpwn = of men, by others. In the manuscripts the abbreviation anwn is often found for anqrwpwn.

22 micaj. Thomassin, De Incarnatione Verbi, iii. 5, cites the most distinguished of the Greek and Latin Fathers, who taught that a mingling ( commistio), without confusion indeed, but yet most thorough, of the two natures, is the bond and nexus of the personal unity.

23 [This analogy of weaving is powerfully employed by Gray (" Weave the warp, and weave the woof," etc.). See his Pindaric ode, The Bard.]

24 Rev. v. 5; [also Gen. xlix. 8. See below, 7, 8]

25 John xviii. 37.

26 John i. 29.

27 John xi, 52.

28 John ii. 19.

29 Gen. xlix, 8-12.

30 The text has toutou-proerxomenou, for which we read, with Combefisius, proerxomenon.

31 Isa. xi. 1.

32 Isa. i. 21.

33 Ps. iii. 5.

34 Gal. i. 1.

35 John xv. 1.

36 The text gives simply, thn tou agiou. etc., = the paternal voice of the Holy Ghost, etc. As this would seem to represent the Holy Ghost as the Father of Christ, Combefisius proposes, as in our rendering, kata thn dia tou agiou, etc. The wine, therefore, is taken as a figure of His deity, and the garment as a figure of His humanity; and the sense would be, that He has the latter imbued with the former in a way peculiar to Himself-even as the voice at the Jordan declared Him to be the Father's Son, not His Son by adoption, but His own Son, anointed as man with divinity itself.

37 The nations are compared to a robe about Christ, as something foreign to Himself, and deriving all their gifts from Him.

38 Deut. xxxiii. 22.

39 [See Irenaeus, vol. i. p. 559. Dan's name is excepted in Rev. vii., and this was always assigned as the reason. The learned Calmet ( sub voce Dan) makes a prudent reflection on this idea. The history given in Judg. xviii. is more to the purpose.]

40 Gen. xlix. 17.

41 Gen. iii. 1.

42 Gen. xlix. 16.

43 Jer. viii. 16.

44 Perhaps from an apocryphal book, as also below in ch. liv.

45 Isa. x. 12 - 17.

46 epispoudasthj.

47 katakalumma; other reading, kataleimma = remains.

48 Lit., that risest early.

49 The text gives epagwgh. Combefisius prefers apagwgh = trial.

50 Isa. xiv. 4-21.

51 i.e., according to the reading, emporia. The text is empeiria = experience.

52 There is another reading, limouj (= famines) twn eqnwn.

53 Ezek. xxviii. 2-10.

54 Dan. ii. 31-35.

55 Combefisius adds, "between the teeth of it; and they said thus to it, Arise, devour much flesh."

56 Combefisius inserted these words, because he thought that they must have been in the vision, as they occur subsequently in the explantation of the vision (v. 19).